Biblically Compatible Archaeology and Geography

 Because of the appalling chronological dislocation of dynasties due to the conventional Sothic theory of the Egyptian calendar, see: "Fall of the Sothic Theory: Egyptian Chronology Revisited"   http://www.answersin genesis.org/articles /tj/v17/n3/sothic-th eory we end up with the biblical events associated with Egypt (e.g. those of the Exodus era) regarded as having been based entirely upon the less substantial Egyptian mythology that these biblical events had actually influenced. A classic example of this is the famous The Story of Sinuhe, that bears some striking likenesses to the life of Moses (especially his flight to, and return from, Midian). Many have perceived the likenesses. But because Sinuhe is set during the early Twelfth Dynasty (c. 2000 BC, conventional dating), then 'it must have influenced', they say (and logically so in a Sothic dating context), the 'later' Exodus tales.      Professor Emmanuel Anati, for one, has recog

  Dr. Hans-Ulrich Niemitz’s comments below, as expressed in his radical revision of AD time, Did the Early Middle Ages Really Exist? regarding the difficulties associated with bringing to the academic community an entirely different-from-conventional chronological paradigm (and the AMAIC does not necessarily accept all of the Phantom Time Hypothesis theories or explanations), are highly applicable as well to the efforts by many to introduce a much-needed revision of ancient history. Taken from: http://www.cl.cam.ac.uk/~mgk25/volatile/Niemitz-1997.pdf …. How is it possible to do research work of this kind inside the scientific community? Is it perhaps necessary to research outside the scientific community, because it would demand a big change of paradigms, which means the end of certainty with regard to chronology. Usually a program of research relies on given research problems, which the general public defines. What will happen when the new research program in r

    No need any longer for biblical commentators to seek for the era of the Book of Judith drama - whether considered fully or only partially historical - late, during the Maccabean era. For one of the main characters in the Book of Judith, Achior, re-appears in the Vulgate version of the Book of Tobit as Tobit’s own nephew, otherwise known as Ahikar (Tobit 1:21-22 GNT) . Achior and his own nephew, Nabath, will attend the joyous wedding of Tobit’s son, Tobias (= holy Job, see our site: http://bookofjob-amaic.blogspot.com.au/ ), at Nineveh (Tobit 11:20): “…. veneruntque Achior et Nabath consobrini Tobiae gaudentes … ”. (“And Achior and Nabath the kinsmen of Tobias came, rejoicing”).   Now the era of the Book of Tobit spans the neo-Assyrian period of “Shalmaneser” (V), “Sennacherib” and “Esarhaddon”, with the latter two kings only being relevant for Achior/ Ahikar ( 1:21-22): [The Assyrian king] Esarhaddon … put Ahikar, my brother Anael’s son, in charge of all the financi

{The AMAIC would not necessarily endorse all of the following details and dates} .... EGYPT 1. Shishak (= Shoshenq I), pharaoh, r. 945–924, 1 Kings 11:40 and 14:25 , in his inscriptions, including the record of his military campaign in Palestine in his 924 B.C.E. inscription on the exterior south wall of the Temple of Amun at Karnak in Thebes. See OROT , pp. 10, 31–32, 502 note 1; many references to him in Third , indexed on p. 520; Kenneth A. Kitchen, review of IBP , SEE-J Hiphil 2 (2005), http://www.see-j.net/index.php/hiphil/article/viewFile/19/17 , bottom of p. 3, which is briefly mentioned in “Sixteen,” p. 43 n. 22 (where the Egyptian name Shoshenq is incorrectly transcribed). Shoshenq is also referred to in a fragment of his victory stele discovered at Megiddo containing his cartouche. See Robert S. Lamon and Geoffrey M. Shipton, Megiddo I: Seasons of 1925–34, Strata I–V. (Oriental Institute Publications no. 42; Chicago: University of Chicago Press, 1939), pp. 60